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  1. Ruth Abbey (1999). Back to the Future: Marriage as Friendship in the Thought of Mary Wollstonecraft. Hypatia 14 (3):78-95.
    : If liberal theory is to move forward, it must take the political nature of family relations seriously. The beginnings of such a liberalism appear in Mary Wollstonecraft's work. Wollstonecraft's depiction of the family as a fundamentally political institution extends liberal values into the private sphere by promoting the ideal of marriage as friendship. However, while her model of marriage diminishes arbitrary power in family relations, she seems unable to incorporate enduring sexual relations between married partners.
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  2. Kathryn Pyne Addelson (1994). Feminist Philosophy and the Women's Movement. Hypatia 9 (3):216 - 224.
    Feminist philosophy is now an established subdiscipline, but it began as an effort to transform the profession. Academics and activists worked together to make the new courses, and feminist theory was tested in the streets. As time passed, the "second wave" receded, but core elements of feminist theory were preserved in the academy. How can feminist philosophers today continue the early efforts of changing profession and the society, hand in hand with women outside the academy.
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  3. Azizah Al-Hibri (2013). Remembering Hypatia's Birth: It Took a Village. Hypatia 28 (2):399-403.
  4. Sandra Bartky (1989). Philosophy and More Practical Pursuits: Philosophers and the Women's Movement. International Journal of Applied Philosophy 4 (3):57-60.
  5. Nancy Bauer (2001). Simone de Beauvoir, Philosophy, and Feminism. Columbia University Press.
    " Nancy Bauer begins her book by asking: "Then what kind of a problem does being a woman pose?
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  6. Simone De Beauvoir, Margaret A. Simons & Jane Marie Todd (1989). Two Interviews with Simone de Beauvoir. Hypatia 3 (3):11 - 27.
    In these interviews from 1982 and 1985, I ask Beauvoir about her philosophical differences with Jean-Paul Sartre on the issues of voluntarism vs social conditioning and embodiment, individualism vs reciprocity, and ontology vs ethics. We also discuss her influence on Sartre's work, the problems with the current English translation of The Second Sex, her analyses of motherhood and feminist concepts of woman-identity, and her own experience of sexism.
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  7. S. Benhabib (1995). The Pariah and Her Shadow-Arendt, Hannah Biography of Varnhagen, Rahel. Political Theory 23 (1):5-24.
  8. Sandrine Berges (2013). Routledge Guidebook to Wollstonecraft's A Vindiciation of the Rights of Woman. Routledge.
    Mary Wollstonecraft was one of the greatest philosophers and writers of the Eighteenth century. During her brief career, she wrote novels, treatises, a travel narrative, a history of the French Revolution, a conduct book, and a children's book. Her most celebrated and widely-read work is A Vindication of the Rights of Woman . This Guidebook introduces: Wollstonecraft’s life and the background to A Vindication of the Rights of Woman The ideas and text of A Vindication of the Rights of Woman (...)
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  9. Sandrine Berges (2013). Rethinking Twelfth Century Ethics: The Contribution of Heloise. British Journal for the History of Philosophy 21 (4):667-687.
    Twelfth-century ethics is commonly thought of as following a stoic in fl uence rather than an Aristotelian o ne. It is also assumed that these two schools are widely different, in particular with regards to the social aspect of the virtuous life. In this paper I argue that this picture is misleading and that Heloise of Argenteuil recognized that stoic ethics did not entail isolation but could be played out in a social context. I argue that her philosophical contribution does (...)
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  10. Sandrine Berges (2013). Teaching Christine de Pizan in Turkey. Gender and Education 25 (5):595-605.
    An important part of making philosophy as a discipline gender equal is to ensure that female authors are not simply wiped out of the history of philosophy. This has implications for teaching as well as research. In this context, I reflect on my experience of teaching a text by medieval philosopher Christine de Pizan as part of an introductory history of philosophy course taught to Turkish students in law, political science, and international relations. I describe the challenges I encountered, the (...)
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  11. Sandrine Berges (2013). Mothers and Independent Citizens: Making Sense of Wollstonecraft's Supposed Essentialism. Philosophical Papers 42 (3):259 - 284.
    Mary Wollstonecraft argues that women must be independent citizens, but that they cannot be that unless they fulfill certain duties as mothers. This is problematic in a number of ways, as argued by Laura Brace in a 2000 article. However, I argue that if we understand Wollstonecraft's concept of independence in a republican, rather than a liberal context, and at the same time pay close attention to her discussion of motherhood, a feminist reading of Wollstonecraft is not only possible but (...)
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  12. Beth A. Boehm (1992). Review: Feminist Histories: Theory Meets Practice. [REVIEW] Hypatia 7 (2):202 - 214.
    Fox-Genovese, Kaminer, and Riley all write the history of feminism as a history of conflict between feminists who desire to deny difference in favor of equality and those who desire to celebrate difference. And they all ask what this contradiction lying at the heart of feminist theory implies for the practice of feminist politics. These works reveal the need for feminists who engage this debate to be self-conscious in their formulations.
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  13. Carol C. Gould (1994). Feminist Philosophy After Twenty Years Between Discrimination and Differentiation: Introductory Reflections. Hypatia 9 (3):183-187.
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  14. Carol H. Cantrell (1990). Analogy as Destiny: Cartesian Man and the Woman Reader. Hypatia 5 (2):7 - 19.
    Feminist studies in the history and philosophy of science have suggested that supposedly neutral and objective discourses are shaped by pairs of dualisms, which though value-laden are assumed to inhere in the order of nature. These hierarchical pairs devalue women, particularly their bodies and their labor, as they sanction the domination of nature. Readers of literature can draw on these studies to address texts and genres which do not thematize gender but rather purport to portray "the human condition." Samuel Beckett's (...)
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  15. Claudia Card (1995). Joyce Trebilcot: Member of the Ancient and Honorable Society of Outsiders on the Occasion of the Publication of "Dyke Ideas" and of Her Retirement From Teaching at Washington University in St. Louis. Hypatia 10 (4):169 - 175.
    In 1994, Joyce Trebilcot retired from teaching at Washington University in St. Louis, where she had founded the Women's Studies Program and had been a member of the Philosophy Department since 1970. In the Fall of 1994 I participated on a SWIP conference panel on her book Dyke Ideas (Trebilcot 1994) conference; I used that occasion also to reminisce and place her work in the context of her life as a SWIP activist. What follows is adapted from that presentation.
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  16. Franca D'Agostini (2004). Feministische Philosophie in Italien. Die Philosophin 15 (29):42-60.
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  17. R. M. Dancy (1989). Review: On A History of Women Philosophers, Vol. I. [REVIEW] Hypatia 4 (1):160 - 171.
    This book sets high standards for itself. Regrettably it fails to meet them: apart from a few displays of thorough and competent research, it is generally based on substandard scholarship.
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  18. Karen Detlefsen (forthcoming). Custom Freedom and Equality: Mary Astell on Marriage and Women's Education. Penn State University Press.
  19. Julie Dinh (2012). Ethnic, Immigrant, and Racialized Women in Canada: A Historiography. Constellations 3 (2).
    Since the emergence of ̳new left‘, bottom up approach to history in the 1960s and 1970s, women‘s and gender history has become a rich field for historians. Ethnic and immigrant women‘s history, as part of this larger movement, has seen its own fair share of growth. This paper examines the emergence of racialized women‘s history in Canada and analyzes the increasingly inclusive and complex integration of this field through the works of notable authors in recent decades.
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  20. Rosalyn Diprose (1991). In Excess: The Body and the Habit of Sexual Difference. Hypatia 6 (3):156 - 171.
    Through a re-reading of Antigone, I offer a critique of Hegel's use of the story to illustrate the unity which emerges from the representation of sexual difference in ethical life. Using Hegel's own account of habits, as the mechanism by which the body becomes a sign of the self, I argue that the pretense of social unity assumes the proper construction and representation of one body only. This critique is brought to bear upon contemporary moves towards a post-Hegelian ethics of (...)
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  21. Kathleen Dow Magnus (2002). Feministische Philosophie in Spanien. Die Philosophin 13 (26):113-115.
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  22. Jane Duran (2010). Margaret Fuller and Transcendental Feminism. The Pluralist 5 (1):65-72.
    Margaret Fuller's name today often appears when the Transcendentalists in general are mentioned-we may hear of her in the course of writing on Emerson, or Bronson Alcott-but not nearly enough work about Margaret herself, her thought, and her remarkable childhood has been done in recent times.1 Interestingly enough, her name surfaces in connection with some theorizing done about same-sex relationships, but the great import of Fuller's editing of "The Dial," a periodical of the time, her authoring of Woman in the (...)
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  23. Jane Duran (1989). Anne Viscountess Conway: A Seventeenth Century Rationalist. Hypatia 4 (1):64 - 79.
    The work of Spinoza, Descartes and Leibniz is cited in an attempt to develop, both expositorily and critically, the philosophy of Anne Viscountess Conway. Broadly, it is contended that Conway's metaphysics, epistemology and account of the passions not only bear intriguing comparison with the work of the other well-known rationalists, but supersede them in some ways, particularly insofar as the notions of substance and ontological hierarchy are concerned. Citing the commentary of Loptson and Carolyn Merchant, and alluding to other commentary (...)
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  24. Michèle Le Dœuff & Penelope Deutscher (2000). Interview. Hypatia 15 (4):236 - 242.
    Michèle Le Dœuff speculates about why the parity movement enjoyed attention and sympathy in France over recent years. She discusses recent developments in "State-handled" feminism, and the resurgence of interest in feminist debate in France. Perhaps patriarchy is an institution more fundamental than the State?
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  25. Brian D. Earp (2012). The Extinction of Masculine Generics. Journal for Communication and Culture 2 (1):4-19.
    In English, as in many other languages, male-gendered pronouns are sometimes used to refer not only to men, but to individuals whose gender is unknown or unspecified, to human beings in general (as in ―mankind‖) and sometimes even to females (as when the casual ―Hey guys‖ is spoken to a group of women). These so-called he/man or masculine generics have come under fire in recent decades for being sexist, even archaic, and positively harmful to women and girls; and advocates of (...)
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  26. Nancy Evans (2006). Diotima and Demeter as Mystagogues in Plato's. Hypatia 21 (2).
    : Like the goddess Demeter, Diotima from Mantineia, the prophetess who teaches Socrates about eros and the "rites of love" in Plato's Symposium, was a mystagogue who initiated individuals into her mysteries, mediating to humans esoteric knowledge of the divine. The dialogue, including Diotima's speech, contains religious and mystical language, some of which specifically evokes the female-centered yearly celebrations of Demeter at Eleusis. In this essay, I contextualize the worship of Demeter within the larger system of classical Athenian practices, and (...)
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  27. María Luisa Femenías (1994). Women and Natural Hierarchy in Aristotle. Hypatia 9 (1):164 - 172.
    In this paper, I examine the frame of reference in Aristotle's Politics within which he makes claims about women and their place in his conception of politics.
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  28. Ann Ferguson (1994). Twenty Years of Feminist Philosophy. Hypatia 9 (3):197 - 215.
    This paper provides an overview of twenty years of feminist philosophy in Northamerica. The professionalization of feminist theory that has occurred through the mainstreaming of feminist philosophy creates a danger of a gap between theory and practice that creates the danger of co-optation. Three stages of feminist philosophizing are outlined, including the radical critique, gender difference and difference/post-modernist stages. The last stage, it is argued, leads to an conceptual impasse about feminist strategies for social change.
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  29. Esther Frances (1990). Some Thoughts on the Contents of Hypatia. Hypatia 5 (3):159 - 161.
    Hypatia, as a journal, seems to adhere to the "party line" of academic philosophy. Is this a hindrance to creative feminist thinking?
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  30. Lois Frankel (1989). Damaris Cudworth Masham: A Seventeenth Century Feminist Philosopher. Hypatia 4 (1):80 - 90.
    The daughter of Ralph Cudworth, and friend of John Locke, Damaris Masham was also a philosopher in her own right. She published two, philosophical books, A Discourse Concerning the Love of God and Occasional Thoughts In Reference to a Virtuous and Christian Life. Her primary purpose was to refute John Norris' Malebranchian doctrine that we ought to love only God because only God can give us pleasure, and his criticism of Locke. In addition, she argues for greater educational opportunities for (...)
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  31. Marilyn Friedman (1991). DOES SOMMERS LIKE WOMEN?: MORE ON LIBERALISM, GENDER HIERARCHY, AND SCARLETT O'HARA. Journal of Social Philosophy 21 (2-3):75-90.
  32. Catherine Gardner (1998). Catharine Macaulay's "Letters on Education": Odd but Equal. Hypatia 13 (1):118 - 137.
    Commentators on the work of Catharine Macaulay acknowledge her influence on the pioneering feminist writing of Mary Wollstonecraft. Yet despite Macaulay's interest in equal education for women, these commentators have not considered that Macaulay offered a self-contained, sustained argument for the equality of women. This paper endeavors to show that Macaulay did produce such an argument, and that she holds a place in the development of early feminism independent of her connections with Wollstonecraft.
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  33. Ann Garry (2008). Essences, Intersections, and American Feminism. In C. J. Misak (ed.), The Oxford Handbook of American Philosophy. Oxford University Press.
  34. Ann Garry (2004). The Cambridge Companion to Feminism in Philosophy (Review). Hypatia 19 (4):230-232.
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  35. Carol C. Gould (1994). Feminist Philosophy After Twenty Years Between Discrimination and Differentiation: Introductory Reflections. Hypatia 9 (3):183 - 187.
    A panel titled Feminist Philosophy after Twenty Years was organized by Carol C. Gould for the session sponsored by the Committee on the Status of Women at the American Philosophical Association's 1993 Eastern Division Meeting, December 30, 1993 in Atlanta, GA. The remarks of the three panelists, Linda Lopez McAlister, Ann Ferguson and Kathy Addelson are printed below.
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  36. Judith M. Green (1992). Aristotle on Necessary Verticality, Body Heat, and Gendered Proper Places in the Polis: A Feminist Critique. Hypatia 7 (1):70 - 96.
    Feminist critics have charged that Aristotle's mistaken and harmful remarks about women and slaves show inconsistency or bias-driven arbitrariness. However, this analysis shows that these remarks function within a consistent and coherent theoretical corpus. Thus, both Aristotle's hierarchical and dualistic first principles and the methodology on which his entire corpus is based must be unreliable. Moreover, consistency and coherence must be insufficient warrants of theoretical insightfulness. Aristotle's mistakes suggest caveats for feminist philosophical reconstruction.
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  37. Karen Green (2011). From Le Miroir des Dames to Le Livre des Trois Vertus. In Karen Green & Mews Constant J. (eds.), Virtue Ethics for Women 1250-1550. Springer.
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  38. Karen Green (2011). Isolated Individual or Member of a Feminine Courtly Community? Christine de Pizan’s Milieu. In Constant J. Mews & Crossley John (eds.), Communities of Learning: Networks and the Shaping of Intellectual Identity in Europe 1100-1500. Brepols.
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  39. Karen Green (2011). Isolated Individual or Member of a Feminine Courtly Community? Christine de Pizan’s Milieu. In Constant J. Mews & Crossley John (eds.), Communities of Learning: Networks and the Shaping of Intellectual Identity in Europe 1100-1500. Brepols.
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  40. Karen Green (2004). Rediscovering Women Philosophers: Philosophical Genre and the Boundaries of Philosophy (Review). Hypatia 19 (3):221-225.
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  41. Karen Green (1997). For Wollstonecraft. Hypatia 12 (4).
  42. Karen Green & Mews Constant J. (2011). Virtue Ethics for Women 1250-1500. Springer.
    This book locates Christine de Pizan's argument that women are virtuous members of the political community within the context of earlier discussions of the relative virtues of men and women.
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  43. Luce Irigaray (1985). Speculum of the Other Woman. Cornell University Press.
    A radically subversive critique brings to the fore the masculine ideology implicit in psychoanalytic theory and in Western discourse in general: woman is defined as a disadvantaged man, a male construct with no status of her own.
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  44. John Kaag (2011). Idealism, Pragmatism, and Feminism: The Philosophy of Ella Lyman Cabot. Lexington.
    Idealism, Pragmatism, and Feminism provides an account of the life and writings of Ella Lyman Cabot (1866-1934), a woman who received formal training, but not formal recognition, in the field of classical American philosophy. It highlights the themes of idealism, pragmatism and feminism as they emerged in the course of career as an educational reformer and ethicist that spanned nearly four decades. Cabot's writings, developed in graduate seminars at Harvard and Radcliffe at the turn of the century complement, and in (...)
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  45. John Kaag (2008). Women and Forgotten Movements in American Philosophy: The Work of Ella Lyman Cabot and Mary Parker Follett. Transactions of the Charles S. Peirce Society 44 (1):pp. 134-157.
    This paper recovers and investigates the work of two forgotten figures in the history of American philosophy: Ella Lyman Cabot and Mary Parker Follett. It focuses on Cabot's work, developed between 1889 and 1906. During this period, Cabot took several classes given by Josiah Royce at Radcliffe College. Cabot's work creatively extends Royce's early thinking on the issues of growth, unity, and loyalty. This paper claims that Cabot's writing serves as a valuable type of Roycean interpretation—an interpretation that sheds light (...)
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  46. M. La Caze (1999). Review of Essay of Margaret Simons' Simone de Beauviour and The Second Sex: Feminism, Race and the Origins of Existentialism. [REVIEW] Hypatia 14 (4):175-181.
  47. Ursule Molinaro (1989). A Christian Martyr in Reverse Hypatia: 370 - 415 A. D.: A Vivid Portrait of the Life and Death of Hypatia as Seen Through the Eyes of a Feminist Poet and Novelist. [REVIEW] Hypatia 4 (1):6 - 8.
    The torture killing of the noted philosopher Hypatia by a mob of Christians in Alexandria in 415 AD marks the end of a time when women were still appreciated for the brain under their hair.
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  48. María G. Navarro (2009). Review of 'La Mitad Del Mundo. (Ética y Crítica Feminista)' by Mª Teresa López de la Vieja. [REVIEW] Isegoría 38:213-217.
    Tenemos aquí un claro ejemplo de dos lecturas en las que se aquilata la pertenencia de la investigación feminista al lema que reza theoria cum praxi. Divisa esta que encierra una problemática que ha sido leída de muy diversos modos en la historia de la filosofía, y sobre cuya dilemática relación también en la historia del feminismo se han apuntado claves esenciales.
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  49. Emily Anne Parker (2012). Beauvoir and Sartre: The Riddle of Influence. Edited by Christine Daigle and Jacob Golomb. Bloomington: Indiana University Press, 2009the Philosophy of Simone de Beauvoir: Ambiguity, Conversion, Resistance. By Penelope Deutscher. New York: Cambridge University Press, 2008. [REVIEW] Hypatia 27 (3):936-942.
  50. Alexander Ruch (2009). Beauvoir-in-America: Understanding, Concrete Experience, and Beauvoir's Appropriation of Heidegger in "America Day by Day". Hypatia 24 (4):104 - 129.
    This paper reads Simone de Beauvoir's travel journal "America Day by Day" for its philosophical content. I argue that this work provides a unique approach to feminist, embodied philosophy, one that has been overlooked by the categorization of her writing into philosophical works and feminist ones. Such an approach, I contend, is enacted here through her use of Heidegger's concept of the everyday to inform her own treatment of understanding and experience.
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